Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1self, for along with the kindling of the gods the sacrificer is kindled}. FirtH ApuyAya. First BRAHMANA. 1. He proceeds with the rice-pap to Aditi, as the concluding oblation. The reason why there is a rice-pap for Aditi is this. Because, on that former occasion’, the gods said to her, ‘ Thine forsooth shall be the opening, and thine the concluding oblation,.’ therefore he prepares that share for her at both ends (of the Soma-sacrifice). 2. And because, on that occasion, he offers when about to go forth (upa-pra-i) to buy the king (Soma), therefore that (opening oblation) is called Prayamtya. And because he now offers after coming out (ud-4-i) from the expiatory bath, therefore this (concluding oblation) is called Udayamtya*’. For this indeed is one and the same oblation: to Aditi belongs the opening, to Aditi the concluding (oblation) ; for Aditi‘is this (earth). 3. To Pathy4 Svasti he offers first (at the opening sacrifice): then the gods, through speech, saw their way in what was unknown to them, for by speech the confused becomes known. But now that it is known, he performs in the proper order. 4. To Agni he offers first, then to Soma, then to Savitvz, then to Pathya Svasti, then to Aditi, Now Pathyé Svasti (the wishing of a ‘happy journey’) 1 The sacrificer sits down behind the s4l4dvarya fire and spreads the black deer-skin over his knees; the Adhvaryu then making an oblation of ghee from the dipping-spoon. § See III, 2, 3, 6. * See p. 48, note 1, Iv KANDA, 5 ADHYAYA, I BRAHMANA, 8. 387 is speech, and Aditi is this (earth): on her the gods thereby established speech, and thus established thereon speech speaks here. 5. Thereupon he slaughters a barren andbandhy4! cow for Mitra and Varuma. And this indeed is performed as a different sacrifice, and that an animal offering ; for the Samishéayagus form the end of the sacrifice. 6. The reason why there is a barren cow for Mitra and Varuma is this. Whatever part of his (sacrifice)? who has offered is well-offered that part of his Mitra takes, and whatever is ill-offered that Varuaa takes. 7. Then they say, ‘What has become of the sacrificer ?’—whatever well-offered part of his (sacrifice) Mitra here takes, that he now again surrenders to him, being pleased with this (cow); and whatever ill-offered part of his Varuma takes, that indeed he makes well-offered for him, being pleased with this (cow), and surrenders it again to him. This forsooth is his own sacrifice’, his own merit. 8. And again, why there is a barren cow for Mitra and Varuma. Now, when the gods caused the cast seed to spring,—there is that sastra called Agnimaruta‘: in connection therewith it is explained how 1 The meaning of this technical term would seem to be ‘to be bound (or immolated) after’ the sacrifice. * Or, of him, the sacrificer. ® That is, the sacrifice of his own self.
2* Or, of him, the sacrificer. ® That is, the sacrifice of his own self. * The same passage occurs at I, 7, 4, 4, where I erroneously supplied ‘samabhavat.’ It is a broken, incoherent construction. The explanation, referred to in these two passages, may be Ait. Br. III, 34, though in that case one might have expected a some~ what closer adherence to the order of production there proposed ; cc2 388 SATAPATHA-BRAHMANA. the gods caused that seed to spring. From it the coals (angara) sprung, and from the coals the Angiras; and after that the other animals’. 9. Then the dust of the ashes which remained : therefrom the ass was produced,—hence when it is dusty anywhere, people say, ‘A very place for asses, forsooth?!’ And when no sap whatever remained,— thence was produced that barren cow belonging to Mitra and Varuza; wherefore that (cow) does not bring forth, for from sap seed is produced, and from seed cattle. And because she was produced at the end, therefore she comes after the end of the sacrifice. Hence also a barren cow for Mitra and Varuna is the most proper here: if he cannot obtain a barren cow, it may also be a bullock’. 10. Then the Visve Devas applied themselves‘ a second time: thence the Vaisvadevt (cow) was produced; then the Barhaspaty4: that is the end, for Brzhaspati is the end. 11. And whosoever gives a thousand or more see parti, p. 210, note 1. Regarding the-Agnim4ruta sastra, see above, p. 369 note. ’ - . 1 ? Or, the others, the animals (tad anv anye pasavah). Cp. the French idiom, ‘Les femmes et nous autres hommes.’ The Kanava text reads, tad anu pasavah. * The K4nva reads, And when they (the coals) became dust of . ashes, the ass was produced therefrom: hence they call ‘ asses’ place’ where the dust of the ashes (lies). 5 Katy. X, 9, 15 allows, in lieu of the animal offering, an oblation of clotted curds (payasya or 4miksh4). See also II, 4, 2, 14. * ? They applied their minds, or, they took hold (amartmr:santa) : ‘Tad wu visve devé marimrisAm kakrire tato dvitty4 vaisvadevt samabhavat.’ K4zva text. Perhaps the verb has here the same meaning as ‘dhfi’ in the passage of the Ait. Br. referred to, tad (reto) maruto ’dhunvan. IV KANDA, 5 ADHYAYA, I BRAHMANA, 13. 389 (cows to the priests), he will slaughter all these ;— indeed, everything is obtained, everything conquered by him who gives a thousand or more. Those (three) cows are everything, (when offered) thus in the proper order: first one to Mitra and Varuaa, then one to the All-gods, then one to Brzhaspati. 12. And those who perform a long sacrificial session, for a year or more, they will slaughter all these? ;—indeed everything is obtained, everything conquered by those who perform a long sacrificial session, for a year or more: those (cows) are everything, (when offered) thus in the proper order.
312. And those who perform a long sacrificial session, for a year or more, they will slaughter all these? ;—indeed everything is obtained, everything conquered by those who perform a long sacrificial session, for a year or more: those (cows) are everything, (when offered) thus in the proper order. 13. Thereupon he performs the Udavas4nty4 ish¢i (completing oblation). He prepares a cake on five potsherds for Agni. Its invitatory and offering prayers are five-footed panktis2. For at this time the sacrifice of him who has sacrificed is, as it were, exhausted in strength: it, as it were, passes away from him. Now all sacrifices are Agni, since all sacrifices are performed in him, the domestic sacrifices as well as others. He thus takes hold -again of the sacrifice, and thus that sacrifice of his is 1 The immolation of the three anubandhy§ cows is prescribed at the end of the Gavamayana (see note on IV, 5, 4,14), and at other Sattras (sacrificial session) lasting at least a year, and endowed with fees of at least a thousand cows, except the Sérasvata Sattra. Katy. XIII, 4, 4, 5. * The UdavasAnfyé ish/i is performed, with certain modifications, on the model of the Paunarddheyiktf ishéi, or offering for the re-establishment of the sacred fire; for which see II, 2, 3, 4 seq., and especially the notes on part i, p. 317 seq. It is to be performed somewhere north of the sacrificial ground on a fire produced -by the churning of the aravis or (pairs of) churning-sticks, with which the priests have previously ‘lifted’ their several fires. See p. go, notes 4 and 5; and part i, p. 396, note 1. 390 SATAPATHA-BRAHMANA. not exhausted in strength, and does not pass away from him. 14. The reason why the cake is one on five potsherds, and the invitatory and offering prayers are panktis (verses of five feet), is that the sacrifice is fivefold. He thus takes hold again of the sacrifice, and thus that sacrifice of his is not exhausted in strength, and does not pass away from him. 15. The priests’ fee for it is gold; for this is a sacrifice to Agni, and gold is Agni’s seed: therefore the priests’ fee is gold. Or an ox, for such a one is of Agni’s nature as regards its shoulder, since its shoulder (bearing the yoke) is as if burnt by fire. 16. Or’, he takes ghee in five ladlings, and offers it with the verse to Vishzu (V4g. S. V, 38), ‘Stride thou widely, O Vishzu, make wide room for our abode! drink the ghee, thou born of ghee, and speed the lord of the sacrifice ever onwards, Hail!’ For Vishzu is the sacrifice: he thus takes hold again of the sacrifice, and thus his sacrifice is not exhausted in strength, and does not pass away from him. And let him on this occasion give as much as he can afford, for no offering, they say, should be without a Dakshiz4. When this UdavasAnty4-ish¢i is completed, he offers the (ordinary) evening (milk-)offering*~—but the morning offering at its proper time.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1self, for along with the kindling of the gods the sacrificer is kindled}. FirtH ApuyAya. First BRAHMANA. 1. He proceeds with the rice-pap to Aditi, as the concluding oblation. The reason why there is a rice-pap for Aditi is this. Because, on that former occasion’, the gods said to her, ‘ Thine forsooth shall be the opening, and thine the concluding oblation,.’ therefore he prepares that share for her at both ends (of the Soma-sacrifice). 2. And because, on that occasion, he offers when about to go forth (upa-pra-i) to buy the king (Soma), therefore that (opening oblation) is called Prayamtya. And because he now offers after coming out (ud-4-i) from the expiatory bath, therefore this (concluding oblation) is called Udayamtya*’. For this indeed is one and the same oblation: to Aditi belongs the opening, to Aditi the concluding (oblation) ; for Aditi‘is this (earth). 3. To Pathy4 Svasti he offers first (at the opening sacrifice): then the gods, through speech, saw their way in what was unknown to them, for by speech the confused becomes known. But now that it is known, he performs in the proper order. 4. To Agni he offers first, then to Soma, then to Savitvz, then to Pathya Svasti, then to Aditi, Now Pathyé Svasti (the wishing of a ‘happy journey’) 1 The sacrificer sits down behind the s4l4dvarya fire and spreads the black deer-skin over his knees; the Adhvaryu then making an oblation of ghee from the dipping-spoon. § See III, 2, 3, 6. * See p. 48, note 1, Iv KANDA, 5 ADHYAYA, I BRAHMANA, 8. 387 is speech, and Aditi is this (earth): on her the gods thereby established speech, and thus established thereon speech speaks here. 5. Thereupon he slaughters a barren andbandhy4! cow for Mitra and Varuma. And this indeed is performed as a different sacrifice, and that an animal offering ; for the Samishéayagus form the end of the sacrifice. 6. The reason why there is a barren cow for Mitra and Varuma is this. Whatever part of his (sacrifice)? who has offered is well-offered that part of his Mitra takes, and whatever is ill-offered that Varuaa takes. 7. Then they say, ‘What has become of the sacrificer ?’—whatever well-offered part of his (sacrifice) Mitra here takes, that he now again surrenders to him, being pleased with this (cow); and whatever ill-offered part of his Varuma takes, that indeed he makes well-offered for him, being pleased with this (cow), and surrenders it again to him. This forsooth is his own sacrifice’, his own merit. 8. And again, why there is a barren cow for Mitra and Varuma. Now, when the gods caused the cast seed to spring,—there is that sastra called Agnimaruta‘: in connection therewith it is explained how 1 The meaning of this technical term would seem to be ‘to be bound (or immolated) after’ the sacrifice. * Or, of him, the sacrificer. ® That is, the sacrifice of his own self.
2* Or, of him, the sacrificer. ® That is, the sacrifice of his own self. * The same passage occurs at I, 7, 4, 4, where I erroneously supplied ‘samabhavat.’ It is a broken, incoherent construction. The explanation, referred to in these two passages, may be Ait. Br. III, 34, though in that case one might have expected a some~ what closer adherence to the order of production there proposed ; cc2 388 SATAPATHA-BRAHMANA. the gods caused that seed to spring. From it the coals (angara) sprung, and from the coals the Angiras; and after that the other animals’. 9. Then the dust of the ashes which remained : therefrom the ass was produced,—hence when it is dusty anywhere, people say, ‘A very place for asses, forsooth?!’ And when no sap whatever remained,— thence was produced that barren cow belonging to Mitra and Varuza; wherefore that (cow) does not bring forth, for from sap seed is produced, and from seed cattle. And because she was produced at the end, therefore she comes after the end of the sacrifice. Hence also a barren cow for Mitra and Varuna is the most proper here: if he cannot obtain a barren cow, it may also be a bullock’. 10. Then the Visve Devas applied themselves‘ a second time: thence the Vaisvadevt (cow) was produced; then the Barhaspaty4: that is the end, for Brzhaspati is the end. 11. And whosoever gives a thousand or more see parti, p. 210, note 1. Regarding the-Agnim4ruta sastra, see above, p. 369 note. ’ - . 1 ? Or, the others, the animals (tad anv anye pasavah). Cp. the French idiom, ‘Les femmes et nous autres hommes.’ The Kanava text reads, tad anu pasavah. * The K4nva reads, And when they (the coals) became dust of . ashes, the ass was produced therefrom: hence they call ‘ asses’ place’ where the dust of the ashes (lies). 5 Katy. X, 9, 15 allows, in lieu of the animal offering, an oblation of clotted curds (payasya or 4miksh4). See also II, 4, 2, 14. * ? They applied their minds, or, they took hold (amartmr:santa) : ‘Tad wu visve devé marimrisAm kakrire tato dvitty4 vaisvadevt samabhavat.’ K4zva text. Perhaps the verb has here the same meaning as ‘dhfi’ in the passage of the Ait. Br. referred to, tad (reto) maruto ’dhunvan. IV KANDA, 5 ADHYAYA, I BRAHMANA, 13. 389 (cows to the priests), he will slaughter all these ;— indeed, everything is obtained, everything conquered by him who gives a thousand or more. Those (three) cows are everything, (when offered) thus in the proper order: first one to Mitra and Varuaa, then one to the All-gods, then one to Brzhaspati. 12. And those who perform a long sacrificial session, for a year or more, they will slaughter all these? ;—indeed everything is obtained, everything conquered by those who perform a long sacrificial session, for a year or more: those (cows) are everything, (when offered) thus in the proper order.
312. And those who perform a long sacrificial session, for a year or more, they will slaughter all these? ;—indeed everything is obtained, everything conquered by those who perform a long sacrificial session, for a year or more: those (cows) are everything, (when offered) thus in the proper order. 13. Thereupon he performs the Udavas4nty4 ish¢i (completing oblation). He prepares a cake on five potsherds for Agni. Its invitatory and offering prayers are five-footed panktis2. For at this time the sacrifice of him who has sacrificed is, as it were, exhausted in strength: it, as it were, passes away from him. Now all sacrifices are Agni, since all sacrifices are performed in him, the domestic sacrifices as well as others. He thus takes hold -again of the sacrifice, and thus that sacrifice of his is 1 The immolation of the three anubandhy§ cows is prescribed at the end of the Gavamayana (see note on IV, 5, 4,14), and at other Sattras (sacrificial session) lasting at least a year, and endowed with fees of at least a thousand cows, except the Sérasvata Sattra. Katy. XIII, 4, 4, 5. * The UdavasAnfyé ish/i is performed, with certain modifications, on the model of the Paunarddheyiktf ishéi, or offering for the re-establishment of the sacred fire; for which see II, 2, 3, 4 seq., and especially the notes on part i, p. 317 seq. It is to be performed somewhere north of the sacrificial ground on a fire produced -by the churning of the aravis or (pairs of) churning-sticks, with which the priests have previously ‘lifted’ their several fires. See p. go, notes 4 and 5; and part i, p. 396, note 1. 390 SATAPATHA-BRAHMANA. not exhausted in strength, and does not pass away from him. 14. The reason why the cake is one on five potsherds, and the invitatory and offering prayers are panktis (verses of five feet), is that the sacrifice is fivefold. He thus takes hold again of the sacrifice, and thus that sacrifice of his is not exhausted in strength, and does not pass away from him. 15. The priests’ fee for it is gold; for this is a sacrifice to Agni, and gold is Agni’s seed: therefore the priests’ fee is gold. Or an ox, for such a one is of Agni’s nature as regards its shoulder, since its shoulder (bearing the yoke) is as if burnt by fire. 16. Or’, he takes ghee in five ladlings, and offers it with the verse to Vishzu (V4g. S. V, 38), ‘Stride thou widely, O Vishzu, make wide room for our abode! drink the ghee, thou born of ghee, and speed the lord of the sacrifice ever onwards, Hail!’ For Vishzu is the sacrifice: he thus takes hold again of the sacrifice, and thus his sacrifice is not exhausted in strength, and does not pass away from him. And let him on this occasion give as much as he can afford, for no offering, they say, should be without a Dakshiz4. When this UdavasAnty4-ish¢i is completed, he offers the (ordinary) evening (milk-)offering*~—but the morning offering at its proper time.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
No commentary for this page.